大方廣佛華嚴經疏 31.5

31.5

Third, regarding the central aim (zōngqù): first general, then specific. Generally there are two meanings: 1. Taking the wisdom, severing, and realization of the stages, and the cultivation and practice assigned to the stations, as the central theme (zōng), and taking the revelation of the marks of practice of perfect interpenetration and non-obstruction as the ultimate aim (qù). 2. Taking both of the former as the central theme, and taking the accomplishment of the fruit of buddhahood as the ultimate aim. Next, specifically: differing from the general above, there are briefly ten meanings: 1. In terms of the source, it is solely the ineffable nature of the ocean of fruit, because it is free of the realizer and the realized. Although this extends throughout the entire work, this chapter properly explains it. 2. In terms of that which is realized, it is undefiled tathatā. 3. In terms of wisdom, it refers to fundamental and subsequently attained [wisdom], and also extends to expedient means. 4. In terms of that which is severed, it refers to the abandonment of the seeds and active manifestations of the two obstacles. 5. In terms of that which is cultivated: the first stage cultivates the practice of vows; the second stage, the practice of precepts; the third, the practice of dhyāna; the fourth, the practice of the factors of the path; the fifth, the practice of the four truths; the sixth, the practice of conditioned arising; the seventh, the practice of the factors of bodhi; the eighth, the practice of pure lands; the ninth, the practice of expounding the Dharma; the tenth, the practice of receiving the station. 6. In terms of cultivation fulfilled, there are four practices: the first stage is the practice of faith and resolve; the second, the practice of precepts; the third, the practice of samādhi; from the fourth stage upwards, all are practices of wisdom. Among them, the fourth, fifth, and sixth stages are assigned to the wisdom of the two vehicles; from the seventh stage onwards, it is the wisdom of bodhisattvas. 7. In terms of the practices assigned to the stations, each of the ten stages is assigned to one pāramitā. 8. In terms of the dharmas, there are three virtues: the virtue of realization, the virtue of scripture (āgama), and the path of non-abiding, which are the virtues of the ten stages. 9. In terms of the vehicles assigned to the dharmas: the first, second, and third stages are assigned to the mundane vehicle of humans and devas; the fourth, fifth, sixth, and seventh are assigned to the supramundane three vehicles; the eighth stage and above are supramundane-transcendent, being the dharma of the Ekayāna; thus the various vehicles are taken as the dharmas of these stages. 10. In terms of gathering the essentials, it refers to the six determinations, since the theme analyzes this. Among these ten, the second, third, fourth, eighth, and tenth extend to both perfect interpenetration and serial arrangement. The first negates both; the rest are all serial arrangements, mostly based on assigned dharmas to reveal the shallow and deep. If one uses perfect interpenetration to interpenetrate that serial arrangement, then nothing is not perfectly interpenetrated; thus, following the general through the specific, all are the central theme of the ten stages. If it is the specific within the specific, then each stage has its distinct central theme. Discussing its specific aim, it does not differ from the general aim. Discussing its essence, it mostly does not go beyond the former; to complete the ten, there are slight additions and subtractions. 1. The essence free of words. 2. The essence of that which is realized; the Liang *Mahāyānasaṃgraha* says: "Emancipated tathatā is the essence of the stages." 3. The essence of that which can realize; Asvabhāva's treatise says: "Because the wisdom of the selflessness of dharmas divides the stages and stations"; this treatise also calls them "stages of wisdom." That which is severed is in terms of abandonment, hence it is not the essence of the stages; if taken as that which is revealed by abandoning affliction, it is again tathatā. 4. Combining that which can realize and that which is realized as the essence of the stages, because neither stands alone; the Liang *Mahāyānasaṃgraha* says: "Tathatā and the wisdom of tathatā exist alone." 5. Gathering the fifth, sixth, seventh, and ninth as the essence conforming to marks, because all these are for accomplishing the dharmas of the stages. 6. Taking the samādhi of radiance, which is the essence of realization and entry, because it is properly corresponding; the treatise says: "Samādhi is the essence of dharma." 7. In terms of the essence of virtues, it is teaching and realization, taking non-abiding in the three paths as the essence. 8. The essence following the essentials, namely the six determinations. 9. The comprehensively embracing essence; the *Cheng weishi lun* says: "Comprehensively embracing all conditioned and unconditioned merits as its intrinsic nature." 10. The essence of cause alone, taking its specific marks as distinct from the ocean of fruit. Gathering these ten essences, they do not go beyond three essences: 1. The comprehensively inclusive essence; 2. The essence determined in reality, namely wisdom and realization; 3. The essence free of words; their assignments can be understood. The upper two are causes, the lower one is fruit; cause and fruit are neither identical nor separate, and words and thoughts are both extinguished, serving as the essence of the stages.